| 7He said to him, “I am God who took you out of Ur of the Chaldeans to give you this land to take possession of it.” |
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זוַיֹּ֖אמֶר אֵלָ֑יו אֲנִ֣י יְהֹוָ֗ה אֲשֶׁ֤ר הֽוֹצֵאתִ֨יךָ֙ מֵא֣וּר כַּשְׂדִּ֔ים לָ֧תֶת לְךָ֛ אֶת־הָאָ֥רֶץ הַזֹּ֖את לְרִשְׁתָּֽהּ: |
| 8“God,” replied Abram, “by what sign can I know that I will take possession of it?” |
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חוַיֹּאמַ֑ר אֲדֹנָ֣י יֱהֹוִ֔ה בַּמָּ֥ה אֵדַ֖ע כִּ֥י אִֽירָשֶֽׁנָּה: |
| 9God said to him, “Bring for Me three calves, three goats, three rams, a turtledove, and a young dove.” |
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טוַיֹּ֣אמֶר אֵלָ֗יו קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ וְתֹ֖ר וְגוֹזָֽל: |
| עֶגְלָה מְשֻׁלֶּשֶׁת - means “three calves.” They were an allusion to three sacrifices of cattle: the bull offered on Yom Kippur, the bull offered when the community acts in accordance with an undetected erroneous ruling made by the Sanhedrin, and the calf whose neck must be broken. |
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עֶגְלָה מְשֻׁלֶּשֶׁת.
שְׁלשָׁה עֲגָלִים; רֶמֶז לִשְׁלֹשָׁה פָרִים, פַּר יוֹם הַכִּפּוּרִים וּפַר הֶעְלֵם דָּבָר שֶׁל צִבּוּר וְעֶגְלָה עֲרוּפָה:
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| וְעֵז מְשֻׁלֶּשֶׁת - Three goats. An allusion to the goat offered on Yom Kippur, whose blood was sprinkled in the Holy of Holies; the goat of the additional offerings of each festival; and the sin-offering goat of an individual. |
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וְעֵז מְשֻׁלֶּשֶׁת.
רֶמֶז לְשָׂעִיר הַנַּעֲשֶׂה בִּפְנִים וּשְׂעִירֵי מוּסָפִין שֶׁל מוֹעֵד וּשְׂעִיר חַטַּאת יָחִיד:
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| וְאַיִל מְשֻׁלָּשׁ - Three rams - symbolizing the guilt-offering ram brought by a person who is aware of definitely committing certain specific sins, the guilt-offering ram brought by a person in doubt if he committed an offense, and the lamb brought by an individual as a sin-offering. |
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וְאַיִל מְשֻׁלָּשׁ.
אֲשַׁם וַדַּאי וְאָשָׁם תָּלוּי וְכִבְשָׂה שֶׁל חַטַּאת יָחִיד:
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| ותור וְגוֹזָֽל - symbolizing the turtledove and the young dove brought as a sin-offering in accordance with one’s means. |
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ותור וְגוֹזָֽל.
תּוֹר וּבֶן יוֹנָה (בראשית רבה):
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| 10Abram brought Him all of these, slaughtered them, and cut the mammals in half, placing each piece opposite its counterpart. The birds, however, he did not cut in half. |
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יוַיִּקַּח־ל֣וֹ אֶת־כָּל־אֵ֗לֶּה וַיְבַתֵּ֤ר אֹתָם֙ בַּתָּ֔וֶךְ וַיִּתֵּ֥ן אִֽישׁ־בִּתְר֖וֹ לִקְרַ֣את רֵעֵ֑הוּ וְאֶת־הַצִּפֹּ֖ר לֹ֥א בָתָֽר: |
| וַיְבַתֵּר אֹתָם - He cut them. He divided each one into two portions. Although we explained above the significance of these animals according to the Midrashic explanation, the verse does not lose its literal meaning: Since God was making a covenant with him to keep His promise of giving the land as an inheritance to his descendants, as it is written: “On that day, God made a covenant with Abram, saying…,” and the custom of parties to a covenant is to divide an animal and pass between its parts, as it says elsewhere: “who passed between the parts of the calf,” so here, too, “a smoking furnace and a flaming torch passed between the pieces,” which was the representative of the Divine Presence, which is referred to as “fire.” |
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וַיְבַתֵּר אֹתָם.
חָלַק כָּל אֶחָד לִשְׁנֵי חֲלָקִים; וְאֵין הַמִּקְרָא יוֹצֵא מִידֵי פְשׁוּטוֹ, לְפִי שֶׁהָיָה כוֹרֵת בְּרִית עִמּוֹ לִשְׁמֹר הַבְטָחָתוֹ לְהוֹרִיש לְבָנָיו אֶת הָאָרֶץ כְּדִכְתִיב בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר וְגוֹמֵר, וְדֶרֶך כּוֹרְתֵי בְרִית לְחַלֵּק בְּהֵמָה וְלַעֲבֹר בֵּין בְּתָרֶיהָ, כְּמַה שֶּׁנֶּאֱמַר לְהַלָּן הָעֹבְרִים בֵּין בִּתְרֵי הָעֵגֶל (ירמיה ל"ד), אַף כָּאן תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הוּא שְׁלוּחוֹ שֶׁל שְׁכִינָה, שֶׁהוּא אֵשׁ.
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| וְאֶת־הצפור לֹא בָתָֽר - The birds, however, he did not cut in half. Since the other nations are compared to bulls, rams, and goats, as it says: “Many bulls (mighty kingdoms) have surrounded me…,” and it says: “The ram that you saw with horns refers to the kings of Media and Persia,” and it says: “and the goat is the king of Greece,” whereas Israel is compared to young doves, as it says: “My dove is in the cleft of the rock,” he split the animals, indicating that the nations will gradually perish; but he did not split the birds, indicating that Israel will endure forever. |
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וְאֶת־הצפור לֹא בָתָֽר.
לְפִי שֶׁהָאֻמּוֹת נִמְשְׁלוּ לְפָרִים וְאֵילִים וּשְֹעִירִים, שֶׁנֶּאֱמַר סְבָבוּנִי פָּרִים רַבִּים וְגוֹ' (תהל' כ"ב), וְאוֹמֵר הָאַיִל אֲשֶׁר רָאִיתָ בַּעַל הַקְּרָנָיִם מַלְכֵי מָדַי וּפָרָס (דניאל ח'), וְאוֹמֵר וְהַצָּפִיר הַשָּׂעִיר מֶלֶךְ יָוָן (שם), וְיִשְֹרָאֵל נִמְשְׁלוּ לִבְנֵי יוֹנָה, שֶׁנֶּאֱמַר יוֹנָתִי בְּחַגְוֵי הַסֶּלַע (שיר השירים ב'), לְפִיכָךְ בִּתֵּר הַבְּהֵמוֹת, רֶמֶז שֶׁיִּהְיוּ הָאֻמּוֹת כָּלִים וְהוֹלְכִים, ואת הצפור לא בתר, רֶמֶז שֶׁיִּהְיוּ יִשְֹרָאֵל קַיָּמִין לְעוֹלָם:
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| 11Vultures swooped down on the carcasses, but Abram drove them away. |
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יאוַיֵּ֥רֶד הָעַ֖יִט עַל־הַפְּגָרִ֑ים וַיַּשֵּׁ֥ב אֹתָ֖ם אַבְרָֽם: |
| הָעַיִט - It is a specific kind of bird, so called because it swoops down (עָט) greedily on carcasses, darting quickly on the food. This word is related to the verbal form: “and you swooped (וַתַּעַט) upon the spoil.” |
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הָעַיִט.
הוּא עוֹף, עַל שֵׁם שֶׁהוּא עָט וְשׁוֹאֵף אֶל הַנְּבֵלוֹת לָטוּשׂ עֲלֵי אֹכֶל, כְּמוֹ וַתַּעַט אֶל הַשָּׁלָל (שמואל א ט"ו):
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| עַל־הַפְּגָרִים - On the carcasses - i.e., upon the pieces of the carcasses. The correct version of Onkelos’ translation of הַפְּגָרִים is פַּגְלַיָּא. However, since people were familiar with Onkelos’ translation of אִישׁ בִּתְרוֹ – וִיהַב פַּלְגַיָּא (“and he put each piece”), they confused the word פַּגְלַיָּא with פַּלְגַיָּא and thus wrote the translation of הַפְּגָרִים as פַּלְגַיָּא. But whoever translates it so is mistaken, for one cannot compare בְּתָרִים “pieces” to פְּגָרִים “carcasses.” בְּתָרִים is translated as פַּלְגַיָּא, whereas פְּגָרִים is translated as פַּגְלַיָּא, which is from the word פִּגּוּל (contemptible), as in: פִּגּוּל הוּא “it is contemptible,” a word similar in sense to פֶּגֶר – a carcass. |
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עַל־הַפְּגָרִים.
עַל הַבְּתָרִים. הַפְּגָרִים מְתַרְגְּמִינָן פַּגְלַיָּא, אֶלָּא מִתּוֹךְ שֶׁהֻרְגְּלוּ לְתַרְגֵּם "איש בִּתְרוֹ" וִיהַב פַּלְגַּיָּא, נִתְחַלֵּף לָהֶם תֵּבַת פַּגְלַיָּא לְפַלְגַּיָּא, וְתִרְגְּמוּ הַפְּגָרִים פַּלְגַּיָּא; וְכָל הַמְתַרְגֵּם כֵּן טוֹעֶה, לְפִי שֶׁאֵין לְהַקִּיש בְּתָרִים לִפְגָרִים, שֶׁבְּתָרִים תַּרְגּוּמוֹ פַּלְגַּיָּא, וּפְגָרִים תַּרְגּוּמוֹ פַּגְלַיָּא, לְשׁוֹן פִּגּוּל, כְּמוֹ פִּגּוּל הוּא (ויקרא ז') לְ' פֶּגֶר:
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| וַיַּשֵּׁב - This word connotes blowing and causing to fly away, as in יַשֵּׁב רוּחוֹ “He causes His wind to blow.” This indicates that David son of Jesse would aspire to destroy the nations, but he would not be allowed by heaven to do so until the Messianic King arrives. |
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וַיַּשֵּׁב.
לְשׁוֹן נְשִׁיבָה וְהַפְרָחָה, כְּמוֹ יַשֵּׁב רוּחוֹ (תה' קמ"ז), רֶמֶז שֶׁיָּבֹא דָוִד בֶּן יִשַּׁי לְכַלּוֹתָם, וְאֵין מַנִּיחִין אוֹתוֹ מִן הַשָּׁמַיִם עַד שֶׁיָּבֹא מֶלֶךְ הַמָּשִׁיחַ:
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| 12Then, as the sun was about to set, a deep sleep fell upon Abram, and he was overwhelmed by a dark and ominous dread. |
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יבוַיְהִ֤י הַשֶּׁ֨מֶשׁ֙ לָב֔וֹא וְתַרְדֵּמָ֖ה נָֽפְלָ֣ה עַל־אַבְרָ֑ם וְהִנֵּ֥ה אֵימָ֛ה חֲשֵׁכָ֥ה גְדֹלָ֖ה נֹפֶ֥לֶת עָלָֽיו: |
| וְהִנֵּה אֵימָה וגו' - Dread. An allusion to the troubles and darkness of the different exiles. |
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וְהִנֵּה אֵימָה וגו'.
רֶמֶז לְצָרוֹת וְחשֶׁךְ שֶׁל גָּלִיּוֹת:
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| 13God said to Abram, explaining this dread, “Know for sure that your descendants will be foreigners in a land that is not theirs, and the people will enslave them and oppress them for 400 years. |
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יגוַיֹּ֣אמֶר לְאַבְרָ֗ם יָדֹ֨עַ תֵּדַ֜ע כִּי־גֵ֣ר | יִֽהְיֶ֣ה זַרְעֲךָ֗ בְּאֶ֨רֶץ֙ לֹ֣א לָהֶ֔ם וַֽעֲבָד֖וּם וְעִנּ֣וּ אֹתָ֑ם אַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה: |
| כִּי־גֵר יִֽהְיֶה זַרְעֲךָ - That your descendants will be foreigners. From when Isaac was born until the Israelites left Egypt was a period of 400 years. How is this reckoned? Isaac was 60 years old when Jacob was born, and when Jacob went down to Egypt he said, “The years of my sojourning have been 130,” together being 190 years; and in Egypt they were 210 years, corresponding to the numerical value of the word רְדוּ, thus totaling 400 years. Should you suggest that they were actually 400 years in Egypt, this cannot be, for Kehat was among those who went down to Egypt with Jacob, and if you add together the years of Kehat (133) and of his son Amram (137), and the 80 years of Amram’s son Moses, which was his age when they left Egypt, you only have 350 years, and from this figure you must deduct all the years that Kehat lived after Amram’s birth and those that Amram lived after Moses’ birth. |
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כִּי־גֵר יִֽהְיֶה זַרְעֲךָ.
מִשֶּׁנּוֹלַד יִצְחָק עַד שֶׁיָּצְאוּ יִשְֹרָאֵל מִמִּצְרַיִם אַרְבַּע מֵאוֹת שָׁנָה כֵּיצַד? יִצְחָק בֶּן שִׁשִּׁים שָׁנָה כְּשֶׁנּוֹלַד יַעֲקֹב, וְיַעֲקֹב כְּשֶׁיָּרַד לְמִצְרַיִם אָמַר יְמֵי שְׁנֵי מְגוּרַי שְׁלֹשִׁים וּמְאַת שָׁנָה, הֲרֵי ק"צ, וּבְמִצְרַיִם הָיוּ מָאתַיִם וְעֶשֶׂר כְּמִנְיַן רְד"וּ, הֲרֵי אַרְבַּע מֵאוֹת שָׁנָה. וְאִם תֹּאמַר בְּמִצְרַיִם הָיוּ אַרְבַּע מֵאוֹת, הֲרֵי קְהָת מִיּוֹרְדֵי מִצְרַיִם הָיָה, צֵא וַחֲשֹׁב שְׁנוֹתָיו שֶׁל קְהָת וְשֶׁל עַמְרָם וּשְׁמוֹנִים שֶׁל משֶׁה שֶׁהָיָה כְּשֶׁיֶָּצְאוּ יִשְֹרָאֵל מִמִּצְרַיִם, אֵין אַתָּה מוֹצֵא אֶלָּא שְׁלֹשׁ מֵאוֹת וַחֲמִשִּׁים, וְאַתָּה צָרִיךְ לְהוֹצִיא מֵהֶן כָּל הַשָּׁנִים שֶׁחַי קְהָת אַחַר לֵדַת עַמְרָם וְשֶׁחַי עַמְרָם אַחַר לֵדַת משֶׁה:
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| בְּאֶרֶץ לֹא לָהֶם - In a land that is not theirs. It does not say “in the land of Egypt” but “in a land that is not theirs,” for after Isaac was born it says: “Abraham sojourned (וַיָּגָר) in Philistia,” and about Isaac it says: “Sojourn (גּוּר) in this land,” and about Jacob it says: “Jacob sojourned (גָּר) in the land of Ham,” and about his sons it says: “We have come to sojourn (לָגוּר) in the land.” |
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בְּאֶרֶץ לֹא לָהֶם.
לֹא נֶאֱמַר בְּאֶרֶץ מִצְרַיִם, אֶלָּא לֹא לָהֶם – וּמִשֶּׁנּוֹלַד יִצְחָק וַיָּגָר אַבְרָהָם וְגוֹ' (בר' כ"א), וּבְיִצְחָק גּוּר בָּאָרֶץ הַזֹאת (שם כ"ו), וְיַעֲקֹב גָּר בְּאֶרֶץ חָם (תה' ק"ה), לָגוּר בָּאָרֶץ בָּאנוּ (בר' מ"ז):
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| 14I will also execute judgment upon the nation whom they will serve. After that they will leave with great wealth. |
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ידוְגַ֧ם אֶת־הַגּ֛וֹי אֲשֶׁ֥ר יַֽעֲבֹ֖דוּ דָּ֣ן אָנֹ֑כִי וְאַֽחֲרֵי־כֵ֥ן יֵֽצְא֖וּ בִּרְכֻ֥שׁ גָּדֽוֹל: |
| וְגַם אֶת־הַגּוֹי - (lit.) And also upon the nation. The word וְגַם “and also” comes to include the four kingdoms that will also be destroyed for enslaving Israel. |
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וְגַם אֶת־הַגּוֹי.
וְגַם לְרַבּוֹת ד' מַלְכֻיּוֹת, שֶׁאַף הֵן כָּלִים עַל שֶׁשִּׁעְבְּדוּ אֶת יִשְׂרָאֵל:
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| דָּן אָנֹכִי - I will execute judgment - with 10 plagues. |
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דָּן אָנֹכִי.
בְּעֶשֶׂר מַכּוֹת:
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| בִּרְכֻשׁ גָּדֽוֹל - means “with great wealth,” as it says: “They drained Egypt of its wealth.” |
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בִּרְכֻשׁ גָּדֽוֹל.
בְּמָמוֹן גָּדוֹל, כְּמוֹ שֶׁנֶּאֱמַר וַיְנַצְּלוּ אֶת מִצְרָיִם (שמות י"ב):
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| 15As for you, you will join your fathers in the afterlife in peace, and you will be buried after reaching a good old age. |
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טווְאַתָּ֛ה תָּב֥וֹא אֶל־אֲבֹתֶ֖יךָ בְּשָׁל֑וֹם תִּקָּבֵ֖ר בְּשֵׂיבָ֥ה טוֹבָֽה: |
| וְאַתָּה תָּבוֹא - As for you, you will join - and you will not see all this. |
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וְאַתָּה תָּבוֹא.
וְלֹא תִרְאֶה כָּל אֵלֶה:
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| אֶל־אבותיך - Your fathers. His father Terach was an idolater, and yet God announces to Abraham that he would join him?! This teaches you that Terach repented. |
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אֶל־אבותיך.
אָבִיו עוֹבֵד עֲבוֹדָה זָרָה וְהוּא מְבַשְּׂרוֹ שֶׁיָּבֹא אֵלָיו? לִמֶּדְךָ שֶׁעָשָׂה תֶּרַח תְּשׁוּבָה:
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| תִּקָּבֵר בְּשֵׂיבָה טוֹבָֽה - You will be buried after a good old age. He thus informed him that Ishmael would repent in his lifetime and that Esau would not turn astray in his lifetime. Therefore Abraham died five years before his proper time, for on the very day of his death Esau rebelled against God. |
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תִּקָּבֵר בְּשֵׂיבָה טוֹבָֽה.
בִּשְּׂרוֹ שֶׁיַּעֲשֶׂה יִשְׁמָעֵאל תְּשׁוּבָה בְּיָמָיו, וְלֹא יֵצֵא עֵשָׂו לְתַרְבּוּת רָעָה בְּיָמָיו; וּלְפִיכָךְ מֵת ה' שָׁנִים קֹדֶם זְמַנּוֹ, וּבוֹ בַיּוֹם מָרַד עֵשָׂו:
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| 16The fourth generation will return here, for not until then will the sin of the Amorites have run its course.” |
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טזוְד֥וֹר רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹֽא־שָׁלֵ֛ם עֲוֹ֥ן הָֽאֱמֹרִ֖י עַד־הֵֽנָּה: |
| וְדוֹר רְבִיעִי - The fourth generation. After they will go into exile to Egypt, they will remain there for three generations, and the fourth generation will return to this land. God said: “they will return here,” because He was speaking to him in Canaan and there He made this covenant, as it is written: “to give you this land to take possession of it.” And so it was that the fourth generation returned: Jacob went down to Egypt; go and reckon his generations: Judah, Peretz, and Chetzron – and Kalev the son of Chetzron was of those who entered the land. |
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וְדוֹר רְבִיעִי.
לְאַחַר שֶׁיִּגְלוּ לְמִצְרַיִם יִהְיוּ שָׁם ג' דּוֹרוֹת, וְהָרְבִיעִי יָשׁוּבוּ לָאָרֶץ הַזֹּאת, לְפִי שֶׁבְּאֶרֶץ כְּנַעַן הָיָה מְדַבֵּר עִמּוֹ, וְכָרַת בְּרִית זוֹ, כְּדִכְתִיב: לָתֶת לְךָ אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ. וְכֵן הָיָה: יַעֲקֹב יָרַד לְמִצְרַיִם, צֵא וַחֲשֹׁב דּוֹרוֹתָיו: יְהוּדָה, פֶּרֶץ, וְחֶצְרוֹן, וְכָלֵב בֶּן חֶצְרוֹן מִבָּאֵי הָאָרֶץ הָיָה:
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| כִּי לֹֽא־שָׁלֵם עֲוֹן הָֽאֱמֹרִי - For the sin of the Amorites will not have run its course. To warrant their being driven away from their land until that time, for the Holy One, blessed be He, does not exact punishment from a nation until its measure of evil has been filled, as it says: “When Egypt reached her full measure, when Egypt was sent to destruction, retribution was exacted from her.” |
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כִּי לֹֽא־שָׁלֵם עֲוֹן הָֽאֱמֹרִי.
לִהְיוֹת מִשְׁתַּלֵּחַ מֵאַרְצוֹ עַד אוֹתוֹ זְמַן, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִפְרָע מֵאֻמָּה עַד שֶׁתִּתְמַלֵּא סְאָתָהּ, שֶׁנֶּאֱמַר בְּסַאסְּאָה בְּשַׁלְחָהּ תְּרִיבֶנָּה (יש' כ"ז):
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| 17The sun having set, it became very dark, and behold, a smoking furnace and a flaming torch passed between those animal pieces. |
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יזוַיְהִ֤י הַשֶּׁ֨מֶשׁ֙ בָּ֔אָה וַֽעֲלָטָ֖ה הָיָ֑ה וְהִנֵּ֨ה תַנּ֤וּר עָשָׁן֙ וְלַפִּ֣יד אֵ֔שׁ אֲשֶׁ֣ר עָבַ֔ר בֵּ֖ין הַגְּזָרִ֥ים הָאֵֽלֶּה: |
| וַיְהִי הַשֶּׁמֶשׁ בָּאָה - The sun having set. This is a similar syntactical construction to: וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם “While they were emptying their sacks,” and: וַיְהִי הֵם קוֹבְרִים אִישׁ “As they were burying a man,” i.e., וַיְהִי is an abbreviated form of וַיְהִי דָּבָר זֶה “this thing happened.” |
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וַיְהִי הַשֶּׁמֶשׁ בָּאָה.
כְּמוֹ וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם (בראשית מ"ב), וַיְהִי הֵם קֹבְרִים אִישׁ (מלכים ב י"ג), כְּלוֹמַר, וַיְהִי דָּבָר זֶה:
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| הַשֶּׁמֶשׁ בָּאָה - (lit.) The sun having come - means it had set. |
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הַשֶּׁמֶשׁ בָּאָה.
שָׁקְעָה:
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| וַֽעֲלָטָה הָיָה - It became very dark - the day became dark. |
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וַֽעֲלָטָה הָיָה.
חָשַׁךְ הַיּוֹם:
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| וְהִנֵּה תַנּוּר עָשָׁן וגו' - And behold, a smoking furnace… He thereby indicated to him that the kingdoms of the nations would descend into Purgatory. |
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וְהִנֵּה תַנּוּר עָשָׁן וגו'.
רָמַז לוֹ שֶׁיִּפְּלוּ הַמַּלְכֻיּוֹת בַּגֵּיהִנֹּם:
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| בָּאָה - Its accent is on the first syllable and thus it means that the sun had already set; but if its accent were on the last syllable, on the א, it would mean that the sun was setting, and this is impossible to say, for it is already written: “As the sun was about to set,” and the passing of the smoking furnace came after that. Consequently the sun had already set. This distinction applies to every verb in the feminine form whose root has two letters, such as בָּא (come), קָם (arise), שָׁב (return), that when the accent is on the first syllable it is in the past tense, as in this case, and as in: וְרָחֵל בָּאָה “Rachel arrived,” and קָמָה אֲלֻמָּתִי “my sheaf stood up,” and הִנֵּה שָׁבָה יְבִמְתֵּךְ “Look! Your sister-in-law has returned.” But when the accent is on the last syllable it is in the present tense, denoting action that is happening now and is continuous, as in: בָּאָה עִם הַצֹּאן “approaching with the flocks,” and בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה “In the evening she would go (lit., “she enters”), and in the morning she would return (lit., “she returns”).” |
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בָּאָה.
טַעֲמוֹ לְמַעְלָה, לְכָךְ הוּא מְבֹאָר שֶׁבָּא כְבָר. וְאִם הָיָה טַעֲמוֹ לְמַטָּה, בָּאָלֶ"ף, הָיָה מְבֹאָר כְּשֶׁהִיא שׁוֹקַעַת; וְאִי אֶפְשַָׁר לוֹמַר כֵּן, שֶׁהֲרֵי כְבָר כְּתִיב וַיְהִי הַשֶּׁמֶשׁ לָבוֹא, וְהַעֲבָרַת תַּנּוּר עָשָׁן לְאַחַר מִכָּאן הָיְתָה, נִמְצָא שֶׁכְּבָר שָׁקְעָה; וְזֶה חִלּוּק בְּכָל תֵּבָה לְשׁוֹן נְקֵבָה שֶׁיְּסוֹדָהּ שְׁתֵּי אוֹתִיּוֹת, כְּמוֹ בָּא, קָם, שָׁב: כְּשֶׁהַטַּעַם לְמַעְלָה, לְשׁוֹן עָבַר הוּא, כְּגוֹן זֶה, וּכְגוֹן וְרָחֵל בָּאָה, קָמָה אֲלֻמָּתִי, הִנֵּה שָׁבָה יְבִמְתֵּךְ, וּכְשֶׁהַטַּעַם לְמַטָּה הוּא לְשׁוֹן הוֹוֶה, דָּבָר שֶׁנַּעֲשֶׂה עַכְשָׁו וְהוֹלֵךְ, כְּמוֹ בָּאָה עִם הַצֹּאן, בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה:
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| 18On that day, God made a covenant with Abram, saying, “To your descendants I have given this land, from the Stream of Egypt to the Euphrates, ‘the great river.’ |
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יחבַּיּ֣וֹם הַה֗וּא כָּרַ֧ת יְהֹוָ֛ה אֶת־אַבְרָ֖ם בְּרִ֣ית לֵאמֹ֑ר לְזַרְעֲךָ֗ נָתַ֨תִּי֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את מִנְּהַ֣ר מִצְרַ֔יִם עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת: |
| לְזַרְעֲךָ נָתַתִּי - To your descendants I have given. The word of the Holy One, blessed be He, is considered as if it were already fulfilled. |
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לְזַרְעֲךָ נָתַתִּי.
אֲמִירָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלוּ הִיא עֲשׂוּיָה:
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| הַנָּהָר הגדול - The great river. Because it is adjacent to the Land of Israel it is called “great,” even though it is the last mentioned of the four rivers flowing out of Eden, as it says: “The fourth river is Euphrates.” This follows a common proverb: “The servant of a king is a king; attach yourself to a ruler, and people will bow down to you.” |
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הַנָּהָר הגדול.
לְפִי שֶׁהוּא דָבוּק לְאֶרֶץ יִשְׂרָאֵל קוֹרְאֵהוּ גָּדוֹל, אַף עַל פִּי שֶׁהוּא מְאֻחָר בְּאַרְבָּעָה נְהָרוֹת הַיּוֹצְאִים מֵעֵדֶן, שֶׁנֶּאֱמַר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת. מָשָׁל הֶדְיוֹט: עֶבֶד מֶלֶךְ מֶלֶךְ, הִדָּבֵק לַשַּׁחֲוָר וְיִשְׁתַּחֲווּ לְךָ (בראשית רבה):
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| 19This Promised Land comprises the territories of the Keinites, the Kenizites, the Kadmonites, |
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יטאֶת־הַקֵּינִי֙ וְאֶת־הַקְּנִזִּ֔י וְאֵ֖ת הַקַּדְמֹנִֽי: |
| אֶת־הקני - The Keinites. There are ten nations mentioned here, but He gave them the territories of only seven nations. The other three – Edom, Moab, and Ammon, which are the Keinites, Kenizites, and Kadmonites – will be possessed in the future, as it says: “Edom and Moab will be subject to them, and the people of Ammon will obey them.” |
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אֶת־הקני.
עֶשֶׂר אֻמּוֹת יֵשׁ כָּאן וְלֹא נָתַן לָהֶם אֶלָּא שִׁבְעָה גוֹיִם, וְהַשְּׁלשָׁה אֱדוֹם וּמוֹאָב וְעַמּוֹן, וְהֵם קֵינִי, קְנִזִּי, וְקַדְּמוֹנִי עֲתִידִים לִהְיוֹת יְרֻשָּׁה לֶעָתִיד (בראשית רבה), שֶׁנֶּאֱמַר: אֱדוֹם וּמוֹאָב מִשְׁלוֹחַ יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם (ישעיה י"א):
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| 20the Hittites, the Perizites, the Rephaim, |
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כוְאֶת־הַֽחִתִּ֥י וְאֶת־הַפְּרִזִּ֖י וְאֶת־הָֽרְפָאִֽים: |
| וְאֶת־הָֽרְפָאִֽים - The Rephaim. This is the land of Og, about which it says: “This is the land that is called the land of the Rephaim.” |
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וְאֶת־הָֽרְפָאִֽים.
אֶרֶץ עוֹג, שֶׁנֶּאֱמַר בָּה: הַהוּא יִקָּרֵא אֶרֶץ רְפָאִים (דברים ג'):
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| 21the Amorites, the Canaanites, the Girgashites, and the Jebusites.” |
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כאוְאֶת־הָֽאֱמֹרִי֙ וְאֶת־הַכְּנַֽעֲנִ֔י וְאֶת־הַגִּרְגָּשִׁ֖י וְאֶת־הַיְבוּסִֽי: |
| 1Now Sarai, Abram’s wife, had not borne him a child. She had an Egyptian bondwoman whose name was Hagar. |
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אוְשָׂרַי֙ אֵ֣שֶׁת אַבְרָ֔ם לֹ֥א יָֽלְדָ֖ה ל֑וֹ וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית וּשְׁמָ֥הּ הָגָֽר: |
| שׁפחה מִצְרִית - An Egyptian bondwoman. She was the daughter of Pharaoh. When he saw the miracles performed for Sarah, he said, “It is better that my daughter be a bondwoman in this household than be a lady in another household.” |
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שׁפחה מִצְרִית.
בַּת פַּרְעֹה הָיְתָה, כְּשֶׁרָאָה נִסִּים שֶׁנַּעֲשׂוּ לְשָׂרָה אָמַר: מוּטָב שֶׁתְּהֵא בִתִּי שִׁפְחָה בְּבַיִת זֶה וְלֹא גְבִירָה בְּבַיִת אַחֵר:
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| 2Sarai said to Abram, “Look, God has kept me from having children. Therefore, come to my bondwoman, take her as a concubine; perhaps through the merit of sharing you with her I will bear children of my own and thereby be built up into a matriarch.” Abram heeded Sarai’s voice. |
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בוַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם הִנֵּה־נָ֞א עֲצָרַ֤נִי יְהֹוָה֙ מִלֶּ֔דֶת בֹּא־נָא֙ אֶל־שִׁפְחָתִ֔י אוּלַ֥י אִבָּנֶ֖ה מִמֶּ֑נָּה וַיִּשְׁמַ֥ע אַבְרָ֖ם לְק֥וֹל שָׂרָֽי: |
| אוּלַי אִבָּנֶה מִמֶּנָּה - Perhaps through her I will be built up. This teaches us that one who has no children is not “built up” but “ruined.” |
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אוּלַי אִבָּנֶה מִמֶּנָּה.
לִמֵּד עַל מִי שֶׁאֵין לוֹ בָּנִים שֶׁאֵינוֹ בָנוּי אֶלָּא הָרוּס:
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| אִבָּנֶה מִמֶּנָּה - Through her I will be built up - i.e., in the merit of my admitting her as my rival into my house. |
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אִבָּנֶה מִמֶּנָּה.
בִּזְכוּת שֶׁאַכְנִיס צָרָתִי לְתוֹךְ בֵּיתִי:
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| לְקוֹל שָׂרַי - (lit.) To Sarai’s voice. I.e., to the Holy Spirit of prophecy within her. |
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לְקוֹל שָׂרַי.
לְרוּחַ הַקֹּדֶשׁ שֶׁבָּהּ (בראשית רבה):
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| 3Abram’s wife, Sarai, convinced Hagar the Egyptian, her bondwoman—after Abram had lived in Canaan for ten years—to marry Abram. In this way she gave her to her husband, Abram, as a second wife. |
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גוַתִּקַּ֞ח שָׂרַ֣י אֵֽשֶׁת־אַבְרָ֗ם אֶת־הָגָ֤ר הַמִּצְרִית֙ שִׁפְחָתָ֔הּ מִקֵּץ֙ עֶ֣שֶׂר שָׁנִ֔ים לְשֶׁ֥בֶת אַבְרָ֖ם בְּאֶ֣רֶץ כְּנָ֑עַן וַתִּתֵּ֥ן אֹתָ֛הּ לְאַבְרָ֥ם אִישָׁ֖הּ ל֥וֹ לְאִשָּֽׁה: |
| וַתִּקַּח שָׂרַי - (lit.) Sarai took. She “took” her with pleasant words: “How fortunate you are that you are privileged to consort with someone who has so sanctified his body.” |
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וַתִּקַּח שָׂרַי.
לְקָחַתָּה בִּדְבָרִים, אַשְׁרַיִךְ שֶׁזָּכִית לִדָּבֵק בְּגוּף קָדוֹשׁ כָּזֶה (בראשית רבה):
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| מִקֵּץ עֶשֶׂר שָׁנִים - After…ten years. This is the fixed time-period given for a woman who has been married for ten years and not borne a child to her husband, when her husband is required to marry another. |
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מִקֵּץ עֶשֶׂר שָׁנִים.
מוֹעֵד הַקָּבוּעַ לְאִשָּׁה שֶׁשָּׁהֲתָה עֶשֶׂר שָׁנִים וְלֹא יָלְדָה לְבַעֲלָהּ, חַיָּב לִשָֹּא אַחֶרֶת:
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| לְשֶׁבֶת אַבְרָם וגו' - Abram had lived… This tells us that Abram’s period of living outside the Land of Israel was not included in the calculation of the ten years, for the promise “I will make you into a great nation” was not said to him until he came to the Land of Israel. |
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לְשֶׁבֶת אַבְרָם וגו'.
מַגִּיד שֶׁאֵין יְשִׁיבַת חוּצָה לָאָרֶץ עוֹלָה לוֹ מִן הַמִּנְיָן (יב' ס"ד), לְפִי שֶׁלֹּא נֶאֱמַר לוֹ וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל, עַד שֶׁיָּבֹא לְאֶרֶץ יִשְֹרָאֵל:
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| 4He conducted marital relations with Hagar and she conceived immediately. When Hagar later saw that she was pregnant, she regarded her mistress with disdain and told her as much. |
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דוַיָּבֹ֥א אֶל־הָגָ֖ר וַתַּ֑הַר וַתֵּ֨רֶא֙ כִּ֣י הָרָ֔תָה וַתֵּקַ֥ל גְּבִרְתָּ֖הּ בְּעֵינֶֽיהָ: |
| וַיָּבֹא אֶל־הָגָר וַתַּהַר - He conducted marital relations with Hagar and she conceived - from the first union. |
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וַיָּבֹא אֶל־הָגָר וַתַּהַר.
מִבִּיאָה רִאשׁוֹנָה (בראשית רבה):
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| וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶֽיהָ - She regarded her mistress with disdain. She said, “This Sarai’s hidden behavior is obviously not like her open behavior. She gives the impression of being a righteous woman, but she is really not righteous, for she did not merit to conceive all these years, and I conceived from the first union.” |
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וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶֽיהָ.
אָמְרָה שָׂרַי זוֹ אֵין סִתְרָהּ כִּגְלוּיָהּ מַרְאָה עַצְמָהּ כְּאִלּוּ הִיא צַדֶּקֶת וְאֵינָהּ צַדֶּקֶת, שֶׁלֹּא זָכְתָה לְהֵרָיוֹן כָּל הַשָּׁנִים הַלָּלוּ, וַאֲנִי נִתְעַבַּרְתִּי מִבִּיאָה רִאשׁוֹנָה (בראשית רבה):
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| 5Sarai said to Abram, “You are to blame for the wrong of my humiliation! It was I who selflessly placed my bondwoman in your bosom, and now that she sees that she is pregnant, she regards me with disdain and yet you do not admonish her! Let God judge between me and you!” |
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הוַתֹּ֨אמֶר שָׂרַ֣י אֶל־אַבְרָם֘ חֲמָסִ֣י עָלֶ֒יךָ֒ אָֽנֹכִ֗י נָתַ֤תִּי שִׁפְחָתִי֙ בְּחֵיקֶ֔ךָ וַתֵּ֨רֶא֙ כִּ֣י הָרָ֔תָה וָֽאֵקַ֖ל בְּעֵינֶ֑יהָ יִשְׁפֹּ֥ט יְהֹוָ֖ה בֵּינִ֥י וּבֵינֶֽיֹךָ: |
| חֲמָסִי עָלֶיךָ - (lit.) My wrong is upon you - means: “for the wrong done to me, I place on you the punishment.” When you prayed to the Holy One, blessed be He, saying, “Of what benefit would anything be that You would give me, seeing that I am childless?” you only prayed for yourself. You should have prayed for both of us, and I would have been remembered together with you. Furthermore, you deprive (חוֹמֵס) me of your words, for you hear how I am being disgraced, yet you remain silent.” |
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חֲמָסִי עָלֶיךָ.
חָמָס הֶעָשׂוּי לִי, עָלֶיךָ אֲנִי מֵטִיל הָעֹנֶשׁ; כְּשֶׁהִתְפַּלַּלְתָּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי, לֹא הִתְפַּלַּלְתָּ אֶלָּא עָלֶיךָ, וְהָיָה לְךָ לְהִתְפַּלֵּל עַל שְׁנֵינוּ, וְהָיִיתִי אֲנִי נִפְקֶדֶת עִמְּךָ, וְעוֹד דְּבָרֶיךָ אַתָּה חוֹמֵס מִמֶּנִי, שֶׁאַתָּה שׁוֹמֵעַ בִּזְיוֹנִי וְשׁוֹתֵק (בראשית רבה):
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| אָֽנֹכִי נָתַתִּי שִׁפְחָתִי וגו' בֵּינִי וּבֵינֶֽיֹךָ - It was I who placed my bondwoman…between me and you. Every time “between you (בֵּינֶיךָ)” is mentioned in Scripture, it is written without a second י, but here it is written in full, that it may be read as וּבֵינֵיךְ as when addressing a female, and be referring to Hagar. This indicates that she cast an evil eye on the pregnancy of Hagar and she miscarried. This explains what the angel said to Hagar, “You will conceive.” Was she not already pregnant, and yet he tells her that she will conceive! It thus teaches us that she miscarried the first pregnancy. |
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אָֽנֹכִי נָתַתִּי שִׁפְחָתִי וגו' בֵּינִי וּבֵינֶֽיֹךָ.
כָּל בֵּינֶיךָ שֶׁבַּמִּקְרָא חָסֵר, וְזֶה מָלֵא, קְרִי בֵיהּ וּבָנַיִךְ, שֶׁהִכְנִיסָה עַיִן הָרָע בְּעִבּוּרָהּ שֶׁל הָגָר וְהִפִּילָה עֻבָּרָהּ; הוּא שֶׁהַמַּלְאָךְ אוֹמֵר לְהָגָר הִנָּךְ הָרָה, וְהֲלֹא כְבָר הָרְתָה, וְהוּא מְבַשֵּׁר לָהּ שֶׁתַּהַר? אֶלָּא מְלַמֵּד שֶׁהִפִּילָה הֵרָיוֹן הָרִאשׁוֹן:
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| 6Abram replied to Sarai, “Here, your bondwoman’s fate is in your hands. Deal with her as you see fit.” Sarai dealt harshly with her. So Hagar ran away from her. |
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ווַיֹּ֨אמֶר אַבְרָ֜ם אֶל־שָׂרַ֗י הִנֵּ֤ה שִׁפְחָתֵךְ֙ בְּיָדֵ֔ךְ עֲשִׂי־לָ֖הּ הַטּ֣וֹב בְּעֵינָ֑יִךְ וַתְּעַנֶּ֣הָ שָׂרַ֔י וַתִּבְרַ֖ח מִפָּנֶֽיהָ: |
| וַתְּעַנֶּהָ שׁרי - (lit.) Sarai oppressed her - i.e., she enslaved her harshly. |
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וַתְּעַנֶּהָ שׁרי.
הָיְתָה מְשַׁעְבֶּדֶת בָּהּ בְּקֹשִׁי (בראשית רבה):
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| 7An angel of God found her by a spring of water in the desert, next to the spring on the road to Shur. |
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זוַיִּמְצָאָ֞הּ מַלְאַ֧ךְ יְהֹוָ֛ה עַל־עֵ֥ין הַמַּ֖יִם בַּמִּדְבָּ֑ר עַל־הָעַ֖יִן בְּדֶ֥רֶךְ שֽׁוּר: |
| 8In order to initiate a conversation with Hagar, he said, “Hagar, bondwoman of Sarai! Where are you coming from, and where are you headed?” She replied, “I am running away from Sarai, my mistress.” |
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חוַיֹּאמַ֗ר הָגָ֞ר שִׁפְחַ֥ת שָׂרַ֛י אֵֽי־מִזֶּ֥ה בָ֖את וְאָ֣נָה תֵלֵ֑כִי וַתֹּ֕אמֶר מִפְּנֵי֙ שָׂרַ֣י גְּבִרְתִּ֔י אָֽנֹכִ֖י בֹּרַֽחַת: |
| מִזֶּה בָאת - means: where are you coming from? He knew the answer but nevertheless asked her this in order to give her an opening so as to start a conversation with her. The expression אֵי מִזֶּה is explained as follows: Where (אַיֵּה) is the place about which you say, “From here (מִזֶּה) I come”? |
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מִזֶּה בָאת.
מֵהֵיכָן בָּאת? יוֹדֵע הָיָה, אֶלָּא לִתֵּן לָהּ פֶּתַח לִכָּנֵס עִמָּה בִּדְבָרִים. וּלְשׁוֹן אֵי מִזֶּה: אַיֵּה הַמָּקוֹם שֶׁתֹּאמַר עָלָיו מִזֶּה אֲנִי בָאָה?
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| 9A second angel of God appeared and said to her, “Return to your mistress, and submit yourself to her dominion.” |
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טוַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהֹוָ֔ה שׁ֖וּבִי אֶל־גְּבִרְתֵּ֑ךְ וְהִתְעַנִּ֖י תַּ֥חַת יָדֶֽיהָ: |
| וַיֹּאמֶר לָהּ מַלְאַךְ וגו' - An angel of God said to her… For each statement a different angel was sent to her. It therefore repeats the word מַלְאָךְ “angel” for each statement. |
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וַיֹּאמֶר לָהּ מַלְאַךְ וגו'.
עַל כָּל אֲמִירָה הָיָה שָׁלוּחַ לָהּ מַלְאָךְ אַחֵר, לְכָךְ נֶאֱמַר מַלְאָךְ בְּכָל אֲמִירָה וַאֲמִירָה:
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| 10A third angel of God appeared and said to her, “I will grant you a multitude of descendants; they will be so numerous that they will be uncountable.” |
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יוַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהֹוָ֔ה הַרְבָּ֥ה אַרְבֶּ֖ה אֶת־זַרְעֵ֑ךְ וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב: |
| 11A fourth angel of God appeared and said to her, “You will again conceive, and will give birth to a son. You must name him Ishmael, for God [i.e., God (El)] has heard [shama] your outcry. |
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יאוַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהֹוָ֔ה הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְקָרָ֤את שְׁמוֹ֙ יִשְׁמָעֵ֔אל כִּֽי־שָׁמַ֥ע יְהֹוָ֖ה אֶל־עָנְיֵֽךְ: |
| הִנָּךְ הָרָה - (lit.) Behold, you are pregnant. This means: “When you return, you will conceive,” as in the הִנָּךְ הָרָה spoken to the wife of Mano’ach, which also has this meaning. |
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הִנָּךְ הָרָה.
כְּשֶׁתָּשׁוּבִי תַּהֲרִי, כְּמוֹ הִנָּךְ הָרָה דְאֵשֶׁת מָנוֹחַ:
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| וְיֹלַדְתְּ בֵּן - And will give birth to a son. וְיֹלַדְתְּ is similar in meaning to וְיוֹלֶדֶת. Similar verbal forms to this are: “You who dwells (יֹשַׁבְתְּ) in Lebanon, who nestles (מְקֻנַּנְתְּ) in cedars.” |
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וְיֹלַדְתְּ בֵּן.
כְּמוֹ וְיוֹלֶדֶת, וְדוֹמֶה לוֹ יֹשַׁבְתְּי בַּלְּבָנוֹן מְקֻנַּנְתְּי בָּאֲרָזִים (ירמיה כ"ב):
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| וְקָרָאת שְׁמוֹ - You must name him. This is a command, similar to what it says for a male: “and you must name (וְקָרָאתָ) him Isaac.” |
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וְקָרָאת שְׁמוֹ.
צִוּוּי הוּא, כְּמוֹ שֶׁאוֹמֵר לְזָכָר וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק (בר' י"ז):
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| 12He will be a wild man—a robber—so his hand will be set against everyone, and therefore everyone will hate him and their hand will be set against him to attack him. But his progeny will be numerous, so he will dwell in the company of all his kin.” |
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יבוְה֤וּא יִֽהְיֶה֙ פֶּ֣רֶא אָדָ֔ם יָד֣וֹ בַכֹּ֔ל וְיַ֥ד כֹּ֖ל בּ֑וֹ וְעַל־פְּנֵ֥י כָל־אֶחָ֖יו יִשְׁכֹּֽן: |
| פֶּרֶא אָדָם - A wild man - i.e., one who loves the wilderness to hunt wild animals, as it is written of him: “He lived in the desert and became an archer.” |
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פֶּרֶא אָדָם.
אוֹהֵב מִדְבָּרוֹת לָצוּד חַיּוֹת, כְּמוֹ שֶׁכָּתוּב וַיֵּשֶׁב בַּמִּדְבָּר וַיְהִי רֹבֶה קַשָּׁת (בראשית כ"א):
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| יָדוֹ בַכֹּל - His hand will be set against everyone - i.e., he will be a robber. |
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יָדוֹ בַכֹּל.
לִסְטִים:
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| וְיַד כֹּל בּוֹ - And everyone’s hand will be set against him - i.e., everyone will hate him and be in conflict with him. |
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וְיַד כֹּל בּוֹ.
הַכֹּל שׂוֹנְאִין אוֹתוֹ וּמִתְגָּרִין בּוֹ:
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| וְעַל־פְּנֵי כֹּל אֶחָיו ישכון - And he will dwell in the company of all his kin - i.e., his offspring will be numerous. |
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וְעַל־פְּנֵי כֹּל אֶחָיו ישכון.
שֶׁיִּהְיֶה זַרְעוֹ גָּדוֹל (בראשית רבה):
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| 13Hagar gave a new name to God who had spoken to her through these angels, saying, “You are the God of Seeing!” For she said, “Would I have even dared to think that I would be privileged to see angels here, too, by myself, after having seen in Abram’s tents that one must be very righteous in order to merit such a privilege?” |
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יגוַתִּקְרָ֤א שֵֽׁם־יְהֹוָה֙ הַדֹּבֵ֣ר אֵלֶ֔יהָ אַתָּ֖ה אֵ֣ל רֳאִ֑י כִּ֣י אָֽמְרָ֗ה הֲגַ֥ם הֲלֹ֛ם רָאִ֖יתִי אַֽחֲרֵ֥י רֹאִֽי: |
| אַתָּה אֵל רֳאִי - The word רֳאִי is vocalized with a chataf-kamatz (רֳ) because it is a noun. Thus אֵל רֳאִי means: “God of Seeing,” who sees the humiliation of the humiliated. Another explanation: אַתָּה אֵל רֳאִי implies that He sees all but cannot be seen by anyone. |
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אַתָּה אֵל רֳאִי.
נָקוּד חֲטַף קָמָץ, מִפְּנֵי שֶׁהוּא שֵׁם דָּבָר, אֱלוֹהַּ הָרְאִיָּה, שֶׁרוֹאֶה בְעֶלְבּוֹן שֶׁל עֲלוּבִין:
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| הֲגַם הֲלֹם - Here, too. This is an expression of surprise: “Could I ever have imagined that even here, in the desert, I would have seen a messenger of the Omnipresent, after having seen them in Abraham’s house? For there I was used to seeing angels.” You can be sure that she was accustomed to seeing angels, for Mano’ach saw the angel just once and said, “We will surely die,” yet Hagar saw four angels one after another and was not frightened. |
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הֲגַם הֲלֹם.
לְשׁוֹן תֵּמַהּ; וְכִי סְבוּרָה הָיִיתִי שֶׁאַף הֲלוֹם בַּמִּדְבָּרוֹת רָאִיתִי שְׁלוּחוֹ שֶׁל מָקוֹם אַחֲרֵי רֹאִי אוֹתָם בְּבֵיתוֹ שֶׁל אַבְרָהָם שֶׁשָּׁם הָיִיתִי רְגִילָה לִרְאות מַלְאָכִים? וְתֵדַע שֶׁהָיְתָה רְגִילָה לִרְאוֹתָם, שֶׁהֲרֵי מָנוֹחַ רָאָה אֶת הַמַּלְאָךְ פַּעַם אַחַת וְאָמַר מוֹת נָמוּת (שופ' י"ג), וְזוֹ רָאֲתָה ד' זֶה אַחַר זֶה וְלֹא חָרְדָה:
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| 14The well was therefore called Be’er LaChai Ro’i (“the well where the living [angel] appeared”). It is between Kadesh and Bered. |
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ידעַל־כֵּן֙ קָרָ֣א לַבְּאֵ֔ר בְּאֵ֥ר לַחַ֖י רֹאִ֑י הִנֵּ֥ה בֵֽין־קָדֵ֖שׁ וּבֵ֥ין בָּֽרֶד: |
| בְּאֵר לַחַי - Its meaning is as Onkelos translates it: “The well (בְּאֵר) where the living angel (לַחַי) appeared (רֹאִי).” |
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בְּאֵר לַחַי.
כְּתַרְגּוּמוֹ:
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| 15Hagar again conceived and bore a son to Abram. Abram gave the name Ishmael to his son whom Hagar had borne. |
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טווַתֵּ֧לֶד הָגָ֛ר לְאַבְרָ֖ם בֵּ֑ן וַיִּקְרָ֨א אַבְרָ֧ם שֶׁם־בְּנ֛וֹ אֲשֶׁר־יָֽלְדָ֥ה הָגָ֖ר יִשְׁמָעֵֽאל: |
| וַיִּקְרָא אַבְרָם שֶׁם־וגו' - Abram gave the name… Even though Abram did not hear the words of the angel who said to Hagar, “You must name him Ishmael,” nevertheless Divine Inspiration rested on him and he called him Ishmael. |
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וַיִּקְרָא אַבְרָם שֶׁם־וגו'.
אַף עַל פִּי שֶׁלֹּא שָׁמַע אַבְרָם דִּבְרֵי הַמַּלְאָךְ שֶׁאָמַר וְקָרָאת שְׁמוֹ יִשְׁמָעֵאל, שָׁרְתָה רוּחַ הַקֹּדֶשׁ עָלָיו וּקְרָאוֹ יִשְׁמָעֵאל:
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| 16Abram was 86 years old when Hagar bore Ishmael to Abram. |
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טזוְאַבְרָ֕ם בֶּן־שְׁמֹנִ֥ים שָׁנָ֖ה וְשֵׁ֣שׁ שָׁנִ֑ים בְּלֶֽדֶת־הָגָ֥ר אֶת־יִשְׁמָעֵ֖אל לְאַבְרָֽם: |
| וְאַבְרָם בֶּן־שמונים וגו' - Abram was 86 years old… This is written to Ishmael’s credit, to tell us that he was 13 years old when he was circumcised, yet he did not object. |
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וְאַבְרָם בֶּן־שמונים וגו'.
לְשִׁבְחוֹ שֶׁל יִשְׁמָעֵאל נִכְתַּב, לְהוֹדִיעַ שֶׁהָיָה בֶּן י"ג שָׁנָה כְּשֶׁנִּמּוֹל וְלֹא עִכֵּב:
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| 1When Abram was 99 years old, God appeared to Abram. God said to him, “I am God Almighty. Walk in My ways and in addition, please be perfect—without any defect—in walking in My ways. |
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אוַיְהִ֣י אַבְרָ֔ם בֶּן־תִּשְׁעִ֥ים שָׁנָ֖ה וְתֵ֣שַׁע שָׁנִ֑ים וַיֵּרָ֨א יְהֹוָ֜ה אֶל־אַבְרָ֗ם וַיֹּ֤אמֶר אֵלָיו֙ אֲנִי־אֵ֣ל שַׁדַּ֔י הִתְהַלֵּ֥ךְ לְפָנַ֖י וֶֽהְיֵ֥ה תָמִֽים: |
| שׁדי - means: I am the One who has sufficient power (שֶׁיֵּשׁ דַּי) in My Divinity to provide for every creature. Therefore, “walk in My ways” and I will be your God and Protector. Similarly, wherever שַׁדַּי is mentioned in Scripture its meaning is: “His sufficiency” – each time, however, in relation to the context. |
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שׁדי.
אֲנִי הוּא שֶׁיֵּשׁ דַּי בֶּאֱלֹהוּתִי לְכָל בְּרִיָּה, לְפִיכָךְ הִתְהַלֵּךְ לְפָנַי וְאֶהְיֶה לְךָ לֶאֱלוֹהַּ ולְפַטְרוֹן; וְכֵן כָּל מָקוֹם שֶׁהוּא בַּמִּקְרָא פֵּרוּשׁוֹ כָּךְ: דַּי שֶׁלּוֹ, וְהַכֹּל לְפִי הָעִנְיָן:
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| הִתְהַלֵּךְ לְפָנַי - Walk in My ways. Its meaning is as Onkelos translates it: פְּלַח קֳדָמַי “serve before Me” – i.e., adhere to My service. |
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הִתְהַלֵּךְ לְפָנַי.
כְּתַרְגּוּמוֹ פְּלַח קֳדָמַי, הִדַּבֵּק בַּעֲבוֹדָתִי:
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| וֶֽהְיֵה תָמִֽים - And be perfect. This, too, is a command, following the previous command: “Be perfect throughout all the tests that I give you.” But according to its Midrashic explanation it means: “walk in My ways” by fulfilling the commandment of circumcision, and thereby you will “be perfect,” for as long as you are uncircumcised I consider you as having a blemish. Another explanation of “and be perfect”: At present you are lacking the ability to control five organs: two eyes, two ears, and the reproductive organ. I will add a letter (ה – numerical value: 5) to your name, so that the total numerical value of the letters of your name (אַבְרָהָם) will be 248, corresponding to the number of your organs. |
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וֶֽהְיֵה תָמִֽים.
אַף זֶה צִוּוּי אַחַר צִוּוּי, הֱיֵה שָׁלֵם בְּכָל נִסְיוֹנוֹתַי; וּלְפִי מִדְרָשׁוֹ הִתְהַלֵּךְ לְפָנַי בְּמִצְוַת מִילָה, וּבַדָּבָר הַזֶּה תִהְיֶה תָּמִים, שֶׁכָּל זְמַן שֶׁהָעָרְלָה בְךָ אַתָּה בַּעַל מוּם לְפָנַי. דָּבָר אַחֵר וֶהְיֵה תָמִים, (עַכְשָׁו אַתָּה חָסֵר ה' אֵבָרִים, ב' עֵינַיִם, ב' אָזְנַיִם, וְרֹאשׁ הַגְּוִיָּה) שֶׁאוֹסִיף לְךָ אוֹת עַל שִׁמְךָ, וְיִהְיוּ מִנְיַן אוֹתִיּוֹתֶיךָ רמ"ח כְּמִנְיַן אֵבָרֶיךָ:
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| 2I will make a covenant between Me and you, and I will make you exceedingly numerous.” |
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בוְאֶתְּנָ֥ה בְרִיתִ֖י בֵּינִ֣י וּבֵינֶ֑ךָ וְאַרְבֶּ֥ה אֽוֹתְךָ֖ בִּמְאֹ֥ד מְאֹֽד: |
| וְאֶתְּנָה בְרִיתִי - I will make a covenant. A covenant of love, and a covenant regarding the land, to give it to you as an inheritance through your observance of this commandment. |
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וְאֶתְּנָה בְרִיתִי.
בְּרִית שֶׁל אַהֲבָה וּבְרִית הָאָרֶץ לְהוֹרִישָׁהּ לְךָ עַל יְדֵי מִצְוָה זוֹ:
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| 3Abram threw himself on his face. God spoke to him, saying, |
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גוַיִּפֹּ֥ל אַבְרָ֖ם עַל־פָּנָ֑יו וַיְדַבֵּ֥ר אִתּ֛וֹ אֱלֹהִ֖ים לֵאמֹֽר: |
| וַיִּפֹּל אַבְרָם עַל־פָּנָיו - Abram threw himself on his face - out of fear of the Divine Presence, for before he was circumcised he had no strength to stand up when the Holy Spirit was upon him. This clarifies what it says about Balaam: “lying down as if with open eyes.” So I found in Baraita d’Rabbi Eliezer. |
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וַיִּפֹּל אַבְרָם עַל־פָּנָיו.
מִמּוֹרָא הַשְּׁכִינָה; שֶׁעַד שֶׁלֹּא מָל לֹא הָיָה בוֹ כֹחַ לַעֲמֹד וְרוּח הַקֹּדֶשׁ נִצֶּבֶת עָלָיו, וְזֶהוּ שֶׁנֶּאֱמַר בְּבִלְעָם נֹפֵל וּגְלוּי עֵינָיִם, בִּבְרַיְתָא דְרַבִּי אֱלִיעֶזֶר:
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| 4“As for Me, here is My covenant with you: You will be the father of a multitude of nations. |
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דאֲנִ֕י הִנֵּ֥ה בְרִיתִ֖י אִתָּ֑ךְ וְהָיִ֕יתָ לְאַ֖ב הֲמ֥וֹן גּוֹיִֽם: |
| 5No longer will you be named Abram, meaning ‘The father—i.e., ruler—of Aram.’ Rather, your name will be Abraham [Avraham], for I have made you the father of a multitude [av hamon] of nations. |
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הוְלֹֽא־יִקָּרֵ֥א ע֛וֹד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמ֥וֹן גּוֹיִ֖ם נְתַתִּֽיךָ: |
| כִּי אַב־הֲמוֹן גּוֹיִם - For…as the father of a multitude of nations. This is an acronym of his name (אַב הֲמוֹן – אַבְרָהָם). The ר which was part of his original name (אַבְרָם) signified that he was the father (אַב) of only Aram (אֲרָם), his native country, whereas now he became the father of the entire world. The ר which was part of his original name, even though it has no function within the current meaning, is nevertheless not removed. For even the י of שָׂרַי complained to the Divine Presence that it had been removed until He added it to the name of Joshua, as it says: “Moses changed the name of Hosea (הוֹשֵׁעַ) son of Nun to Joshua (יְהוֹשֻׁעַ).” |
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כִּי אַב־הֲמוֹן גּוֹיִם.
לְשׁוֹן נוֹטָרִיקוֹן שֶׁל שְׁמוֹ; וְרֵי"ש שֶׁהָיְתָה בוֹ בַּתְּחִלָּה, שֶׁלֹּא הָיָה אָב אֶלָּא לַאֲרָם שֶׁהוּא מְקוֹמוֹ וְעַכְשָׁו אָב לְכָל הָעוֹלָם, לֹא זָזָה מִמְּקוֹמָהּ, שֶׁאַף יוֹ"ד שֶׁל שָׂרַי נִתְרָעֲמָה עַל הַשְּׁכִינָה עַד שֶׁנִּתּוֹסְפָה לִיהוֹשֻׁעַ, שֶׁנֶּאֱמַר וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ (במדבר י"ג):
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| 6I will make you exceedingly fruitful. I will make you into two more nations. The kings of these nations will also descend from you. |
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ווְהִפְרֵתִ֤י אֹֽתְךָ֙ בִּמְאֹ֣ד מְאֹ֔ד וּנְתַתִּ֖יךָ לְגוֹיִ֑ם וּמְלָכִ֖ים מִמְּךָ֥ יֵצֵֽאוּ: |
| וּנְתַתִּיךָ לְגוֹיִם - I will make you into [two more] nations - i.e., Israel and Edom, for Ishmael was already born to him, so God was not informing him about him. |
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וּנְתַתִּיךָ לְגוֹיִם.
יִשְׂרָאֵל וֶאֱדוֹם, שֶׁהֲרֵי יִשְׁמָעֵאל כְּבָר הָיָה לוֹ, וְלֹא הָיָה מְבַשְּׂרוֹ עָלָיו:
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